But for Buddhism, ‘does not exist’ is one of the four possibilities for the state of an enlightened person after his or her nirvanizing that are explicitly rejected. On the conceptual level there is an impasse, at least in the articulation of systematic thought: nirvana is the cessation of the consciousness Aggregate, but that is not equivalent to becoming non-existent: it is beyond designation.
This section seems to say it well, highlighted bits in bold for easier reading.
There is nothing pro-”nonexistence” in Buddhism. There is nothing pro-”ending or annihilating life.” These takes are explicitly rejected in the Pali canon.
It is very easy to misunderstand what Buddhism is saying, and the inferential gap is larger than I think most people imagine. The words / phrases do not have direct translations into common English.
When someone claims something to be “beyond designation” or “beyond categorization” or any such thing, it’s a sure bet that they’re trying to slip one by you; in fact, the given thing belongs to a category which, if you recognized that membership, would lead you to reject it—and rightly.
I think this is not true in full generality—I think meditation does give people insights that are hard to verbalize, and does make some common verbal distinctions feel less joint-carving, so it makes sense for a tradition of meditators to say a lot in favor of ‘things that are hard to verbalize’ and ‘things that can’t be neatly carved up in the normal intuitive ways’.
I do think that once you have those insights, there’s a strong temptation to lapse into sophistry or doublethink to defend whatever silly thing you feel like defending that day—if someone doubts your claim that the Buddha lives on like a god or ghost after death, you can say that the Buddha’s existence-status after death transcends concepts and verbalization.
When in fact the honest thing to say if you believed in immaterial souls would be ‘I don’t know what happened to the Buddha when he died’, and the honest thing to say if you’re an educated modern person is ‘the Buddha was totally annihilated when he died, the exact same as anyone else who dies.’
I think meditation does give people insights that are hard to verbalize
What would the world look like if meditation only made people feel like they had insights that were hard to verbalize, without actually giving them any new insights?
(But also, “thing X is beyond designation” and “some fact(s) about thing X are hard to verbalize” are not the same thing.)
If the world was one where meditation only made people feel like they had insights that were hard to verbalize, then I probably wouldn’t have figured out ways to verbalize some of them (mostly due to having knowledge of neuroscience etc. stuff that most historical Buddhists haven’t had).
I admire koan practice in Zen as an attempt to make sure people are reaching genuine insights without being able to fully capture them in explicit words.
Koans are “riddles” that are supposed to only be understandable by “insight,” a non-cognitive form of knowledge attained by entering “don’t know mind.” Meditating on koans “confuses the rational mind” so that it is easier to enter “don’t know mind.” Koan training consists of being given a koan by a master (the first one I ever received was “what is the meaning of [smacks hand into ground]?”), letting the koan confuse you and relaxing into that feeling, letting go of all the thoughts that try to explain, and then one day having the answer pop into your awareness (some schools have people concentrate on the koan, others say to just create the conditions for insight and it will come). If you explain your insight to a master and they think you’ve figured it out (they often say “used up”) that koan, they give you a new one that’s even further from everyday thinking. And so it continues until you’ve gone through enough of the hundreds of koans in that lineage.
It’s a cool system because “getting” your koan is an objectively observable indicator of progress at meditation, which is otherwise quite difficult to assess.
Ok, but how exactly does “make sure people are reaching genuine insights”? Are there canonical correct answers to koans? (But that would seem to violate the “without being able to fully capture them in explicit words” clause…)
In other words, how do you know when you’ve correctly understood a koan? (When an answer pops into your awareness, how do you know it’s the right one?) And, what does it mean to correctly understand a koan? (What’s the difference between correctly understanding a koan and incorrectly understanding it?)
It’s a cool system because “getting” your koan is an objectively observable indicator of progress at meditation, which is otherwise quite difficult to assess.
Could you elaborate on this? I am confused by this point.
Masters have an oral tradition of assessing the answers to koans and whether they reflect genuine insight. They use the answers people give to guide their future training.
Having used up a few koans, I’d say the answers come to you pretty clearly. You get to a certain point in meditation and the koan suddenly makes sense in light of that.
By what means do the masters assess whether the answers reflect “genuine insight”?
Is there a way for a non-master to evaluate whether a given answer to a koan is correct, or to show that the ostensibly-correct answer is correct? (Analogously to P vs. NP—if the correct answer is difficult to determine, is it nonetheless straightforward to verify?)
If the answer to the previous question is “no”, then how is one to know whether the ostensibly-correct answer is, in fact, actually correct?
It’s not really a question of factually correct. The koan is designed to make sense on a non-cognitive, non-rational level. My experience was that I would have a certain insight on my own when I was meditating and then I would realize that that’s what the koan was talking about. What makes a good koan is that you’re totally stumped when you first hear it, but when it clicks you know that’s the right answer. That’s why one English translation is “riddle.” Some riddles have correct answers according to the terms they lay out, but really what makes a riddle is the recognition of a lateral thinking move, even if it’s as simple as a pun. Koans are “riddles” that require don’t-know mind.
The koan is designed to make sense on a non-cognitive, non-rational level.
What is the content of whatever “insight” or “sense” it is that’s gained when you “get the right answer” to a koan? I do not see what it could mean to say that one has gained such an insight…
Some questions:
Does it ever happen that someone “gets” a koan—it “clicks” for them, and they “know” that the answer they’ve got is “the right answer”—but actually, their differs from the canonically “correct” answer?
Alternatively: does it ever happen that two different people both “get” a koan—it “clicks” for them both—but their answers differ?
Do Zen teachers/masters ever disagree on what the “right” answer to a koan is? If so—how do they resolve this disagreement?
Suppose I were to say to a Zen teacher: you say the answer to this koan is X, but I think it is actually Y. Please demonstrate to me that it is as you say, and not as I say. How might they do this?
This section seems to say it well, highlighted bits in bold for easier reading.
There is nothing pro-”nonexistence” in Buddhism. There is nothing pro-”ending or annihilating life.” These takes are explicitly rejected in the Pali canon.
It is very easy to misunderstand what Buddhism is saying, and the inferential gap is larger than I think most people imagine. The words / phrases do not have direct translations into common English.
When someone claims something to be “beyond designation” or “beyond categorization” or any such thing, it’s a sure bet that they’re trying to slip one by you; in fact, the given thing belongs to a category which, if you recognized that membership, would lead you to reject it—and rightly.
I think this is not true in full generality—I think meditation does give people insights that are hard to verbalize, and does make some common verbal distinctions feel less joint-carving, so it makes sense for a tradition of meditators to say a lot in favor of ‘things that are hard to verbalize’ and ‘things that can’t be neatly carved up in the normal intuitive ways’.
I do think that once you have those insights, there’s a strong temptation to lapse into sophistry or doublethink to defend whatever silly thing you feel like defending that day—if someone doubts your claim that the Buddha lives on like a god or ghost after death, you can say that the Buddha’s existence-status after death transcends concepts and verbalization.
When in fact the honest thing to say if you believed in immaterial souls would be ‘I don’t know what happened to the Buddha when he died’, and the honest thing to say if you’re an educated modern person is ‘the Buddha was totally annihilated when he died, the exact same as anyone else who dies.’
What would the world look like if meditation only made people feel like they had insights that were hard to verbalize, without actually giving them any new insights?
(But also, “thing X is beyond designation” and “some fact(s) about thing X are hard to verbalize” are not the same thing.)
If the world was one where meditation only made people feel like they had insights that were hard to verbalize, then I probably wouldn’t have figured out ways to verbalize some of them (mostly due to having knowledge of neuroscience etc. stuff that most historical Buddhists haven’t had).
I admire koan practice in Zen as an attempt to make sure people are reaching genuine insights without being able to fully capture them in explicit words.
Can you say more about this? I don’t think I quite follow.
Koans are “riddles” that are supposed to only be understandable by “insight,” a non-cognitive form of knowledge attained by entering “don’t know mind.” Meditating on koans “confuses the rational mind” so that it is easier to enter “don’t know mind.” Koan training consists of being given a koan by a master (the first one I ever received was “what is the meaning of [smacks hand into ground]?”), letting the koan confuse you and relaxing into that feeling, letting go of all the thoughts that try to explain, and then one day having the answer pop into your awareness (some schools have people concentrate on the koan, others say to just create the conditions for insight and it will come). If you explain your insight to a master and they think you’ve figured it out (they often say “used up”) that koan, they give you a new one that’s even further from everyday thinking. And so it continues until you’ve gone through enough of the hundreds of koans in that lineage.
It’s a cool system because “getting” your koan is an objectively observable indicator of progress at meditation, which is otherwise quite difficult to assess.
Ok, but how exactly does “make sure people are reaching genuine insights”? Are there canonical correct answers to koans? (But that would seem to violate the “without being able to fully capture them in explicit words” clause…)
In other words, how do you know when you’ve correctly understood a koan? (When an answer pops into your awareness, how do you know it’s the right one?) And, what does it mean to correctly understand a koan? (What’s the difference between correctly understanding a koan and incorrectly understanding it?)
Could you elaborate on this? I am confused by this point.
“The Sound of One Hand: 281 Zen Koans with Answers”
Masters have an oral tradition of assessing the answers to koans and whether they reflect genuine insight. They use the answers people give to guide their future training.
Having used up a few koans, I’d say the answers come to you pretty clearly. You get to a certain point in meditation and the koan suddenly makes sense in light of that.
By what means do the masters assess whether the answers reflect “genuine insight”?
Is there a way for a non-master to evaluate whether a given answer to a koan is correct, or to show that the ostensibly-correct answer is correct? (Analogously to P vs. NP—if the correct answer is difficult to determine, is it nonetheless straightforward to verify?)
If the answer to the previous question is “no”, then how is one to know whether the ostensibly-correct answer is, in fact, actually correct?
It’s not really a question of factually correct. The koan is designed to make sense on a non-cognitive, non-rational level. My experience was that I would have a certain insight on my own when I was meditating and then I would realize that that’s what the koan was talking about. What makes a good koan is that you’re totally stumped when you first hear it, but when it clicks you know that’s the right answer. That’s why one English translation is “riddle.” Some riddles have correct answers according to the terms they lay out, but really what makes a riddle is the recognition of a lateral thinking move, even if it’s as simple as a pun. Koans are “riddles” that require don’t-know mind.
What is the content of whatever “insight” or “sense” it is that’s gained when you “get the right answer” to a koan? I do not see what it could mean to say that one has gained such an insight…
Some questions:
Does it ever happen that someone “gets” a koan—it “clicks” for them, and they “know” that the answer they’ve got is “the right answer”—but actually, their differs from the canonically “correct” answer?
Alternatively: does it ever happen that two different people both “get” a koan—it “clicks” for them both—but their answers differ?
Do Zen teachers/masters ever disagree on what the “right” answer to a koan is? If so—how do they resolve this disagreement?
Suppose I were to say to a Zen teacher: you say the answer to this koan is X, but I think it is actually Y. Please demonstrate to me that it is as you say, and not as I say. How might they do this?